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Honoring the Ancestors of Faith: The of

ew tourists to Ho Chi Minh City (formerly Saigon) wander into the of Le Van Gam. Across from Zen Plaza, one of those elegant new malls, is a small building hidden between various clothes shops on Nguyen Trai Street in District One. Every Tuesday night about fifteen to twenty Vietnamese devotees gather in this chapel to chant prayers, Last summer, through sing hymns, and venerate the memory of Matthew Le Van Gam, who 'was martyred on this spot on March 11, 1847. an interview with the The men and women sit on simple plastic stools and sing a young people of a capella songs from their homemade photocopied prayer book. Their California Bay Area shoes are left outside by the front door because in Vietnamese culture, one removes sandals or shoes before entering a home or a sacred place. parish, Rufino Before them is a marble altar and above this is a statue of the Vietnamese Zaragoza introduced retail merchant who gave his life for harboring Catholic clergy. Below the altar, in a glass case, is a long wooden yoke. Matthew was shackled the readers of Rite to this bar when he was walked from prison to the open field where he to Vietnamese was publicly beheaded. Catholicism (“Asian After about forty minutes, the hymns and prayers end. Some of the devotees leave; others stay for silent prayer and petitions. A few come Culture and forward and light incense sticks. Standing before the statue they bow Catholicism, Voices of three times from the waste in proper Confucian style. Then they place the incense in the ceramic bowl resting in front of the wooden yoke. Vietnamese American One woman, on her knees, reaches over into the glass case, carefully Youth,” Rite, July/ touching the yoke and closes her eyes in intense prayer. August 2003). Here he The 117 Martyrs of Vietnam builds on that intro duc - tion, explaining the Le Van Gam was merely one of the thousands of Catholics martyred during the reign of King Tu Duc (1847–1883). He numbers among role that the venera- the official 117 canonized by John Paul II on tion of martyrs plays June 19, 1988. That group is intended to represent over 130,000 faith- ful who were martyred in Vietnam over a period of four centuries and in the liturgical under various dynasties.1 life of Vietnamese The commonly used title, “117 Vietnamese Martyrs,” is actu- ally a misnomer. A more fitting title would and Vietnamese be “The Martyrs of Vietnam,” since ten of American Catholics. the 117 were missionaries from (two RUFINO ZARAGOZA, OFM

4 RITE Cathedral of Bui Chu. Twenty- eight of the 117 Martyrs listed on the framed tablets come from this northern diocese in the Nam Dinh province.

and eight priests) and 11 were missionaries from Spain (six bishops and five priests). Of the Vietnamese nationals, the 96 consist of 37 priests, 14 catechists, one seminarian, and 44 laypeople. The circumstances of their executions varied2 as has their progress toward sainthood.3

Ancestor Veneration and the Honoring of Martyrs

Before the formal in 1988, and before the four processes of beatification, veneration of the martyrs was widely practiced at the local level. This custom follows the Vietnamese practice of Ancestor Veneration. Peter C. Phan writes: “There is not a single important event in the life of the Vietnamese family to which the ancestors are not invited as witnesses, from the celebrations of the New Year to the birth of a child, the death of a member of the family, the celebration of longevity (when a person reaches 70), the earning of an academic degree, engagement, and wedding.”4 Ancestor Veneration was the indigenous Vietnamese belief before the arrival of Taoism, Buddhism, and 5PXO PG 1IVD /IBD 3PCFE JO USBEJUJPOBM ESFTT  EFWPUFFT QSPDFTT Confucianism. When Christianity arrived with the first XJUI UIF SFMJDT PG UIF MPDBM NBSUZST GPS UIF BOOVBM /PWFNCFS missionary in 1533, already the culture had a developed cult DFMFCSBUJPOJOUIF1IBU%JFNEJPDFTF /JOI#JOIQSPWJODF for remembering and honoring the dead.5 Naturally the Vietnamese Christians drew from their cult of the ances- tors in venerating those who died for the faith. the Phat Diem diocese, renown for its famous stone cathe- dral built in the architectural style of a Buddhist pagoda. Phuc NhaD yearly hosts a major celebration for the feast 5IF"OOVBM'FBTUPGUIF.BSUZSTJO1IVD/IBD of the Vietnamese Martyrs, .6 Parish groups come from all over the region, each location In northern Vietnam, south east of Hanoi about a four- bringing asmall red wooden box (thanh tich) that holds the hour bus ride, is the small town of Phuc NhaD. It lies within relics of a from their church.

NOVEMBER/DECEMBER 5 At the celebration I witnessed a beautiful and lively pro - cession. It included various musical ensembles — traditional drumming groups, brass bands, and indigenous musicians. Vietnamese women in traditional flowing silk dresses (ao dai) were followed by women religious, by a music group, by the relic of one , by another church group, by more religious, by another saint’s relics, and so forth. There were colorful flags, streams of boy altar servers, and men and women in traditional Vietnamese dress. The procession took about an hour to circle the small lake in front of the church, after which everyone assembled in the outdoor seating for the solemn liturgy. Each relic box was placed on its own special wooden platform (ruoc kieu). One platform was carried by females, the others by young adult males. They were dressed in the formal apparel of Nguyen dynasty soldiers. During the period of the Hue kings, mandarins and officials were often carried in highly decorated carriages, like the ones used for the relics. Often an official went before the platform with a special drum (trong) and gong (chieng). These elements, drawn from Vietnamese culture, are retained in honoring the martyr as an ancestor in faith, as a venerated elder. Some of the richest traditions of Vietnamese Catholicism come from this northern region.7 Before 1954, the Phat Diem diocese was 95 percent Catholic and had At the July 2003 National Vietnamese Youth/Young Adult Conference developed a rich tradition of indigenous liturgical chanting in Irvine, California, the LaSalian Youth Troupe of San Jose performs and devotional practices. The celebration at Phuc Nhat is just the story of the trial of the martyrs before their execution. one expression of Vietnamese Catholicism from the area.8 Numerous martyrs come from the wider “Catholic crescent” of the north; in fact 93 of the canonized 117 died Den Cong Chinh, in Ho Chi Minh City, the outdoor area for the faith in this part of the country.9 In addition, other offers separate devotional areas to Mary, Saint , and ‘unlisted’ martyrs have been and continue to be honored in the Martyrs of Vietnam. Throughout the day, visitors come this region, even though they are not included in the offi- to offer incense, recite prayers, and sit before the Blessed cial list of 117. In Vietnam, often veneration is centered on Sacrament reserved in a small chapel. one particular martyr by devotees of that region, whereas in the United States, Vietnamese Americans seem to have a more general devotion to all 117 as a group.10 Veneration of the Martyrs in the United States

In the United States, several national Vietnamese parishes Devotional Practices in Other Regions have taken the name “Vietnamese Martyrs”: Sacramento, California; Arlington, Virginia; Richmond, Virginia; and In the Hue Cathedral (in central Vietnam), the statue of Arlington, Texas, among others. This name is the second mar tyr Paul Tong Viet Buong graces the shrine on the right most popular name, the first being some designation of side of the sanctuary. He was one of the mandarins of the Mary, or Our Lady of La Vang.11 The Vietnamese American Nguyen King, whose imperial court was in Hue. At Notre community of Denver, Colorado, brought together these Dame Cathedral in Ho Chi Minh City you will see the two important elements of Vietnamese spirituality in nam- statues of four martyrs added in one of the alcoves in 1989. ing their national parish “Queen of Vietnamese Martyrs.” On the far left is Matthew Le Van Gam, who was martyred In the rich cultural mix of California, non-Vietnamese about one mile east, in the open field used by the town as a are slowly being introduced to these Asian ancestors of public market. faith. Sacred Heart Church in San Diego is a trilingual Many of the observances for venerating these martyrs community (Spanish, Vietnamese, and English). In the back developed before the formal canonization. But since then of the church, on one side is a full shrine to Our Lady of some new have sprung up. Recently, the Cathedral Guadalupe. Exactly opposite on the other side of the church of Bui Chu (in northern Vietnam) renovated the right side is a comparable shrine to the 117 Vietnamese Martyrs. In altar and added two tablets listing all 117 Martyrs. As new Orange County, the parishioners of Saint Barbara Parish churches are built in Vietnam, often some contemporary have a shrine to the Martyrs to the left of the vestibule area. sculpture or artwork is added to honor those who gave their The story of the martyrs is engraved on three plaques on blood during the times of persecution. At a popular shrine, the right wall, in English, Vietnamese, and Spanish.

6 RITE the spiritual preparation of a three- day novena is observed. Sometimes an eloquent speaker is invited to give a parish mission before the major celebration.

Vietnamese and Vietnamese American Customs Compared

In general, the celebrations in Vietnam are more solemn and elaborate than the festivities in the United States. In Vietnam there is a wider range of resources and personnel to draw from than in some small Vietnamese American communities in the United States, which sometimes have limited access to parish facilities for prepa- ration and coordination of events. Both national Vietnamese and “overseas Vietnamese” have a repertoire of devotional hymns and prayers specific for the mar- tyrs. Some communities chant a litany with all 117 names. Many Americans are inspired by the sacred dance tradition of the Vietnamese. Usually these dances are done in honor of Mary during May or October (tradi- tionally observed as special times for venerating the Mary). Rarely is sacred dance done in Saint Barbara Church, Orange diocese, California. The traditional portrait of the 117 Martyrs honor of the martyrs; the pri- is part of a large shrine in this multicultural community. Orange County has the highest number mary gesture is incense venera- of “overseas Vietnamese” in the United States. tion as appropriate for an honored ancestor. In Vietnam it is rare to see a skit about the martyrs Often some relics are obtained from Vietnam (or during a liturgy, although sometimes these take place out- France) and placed in these parish shrines. The most avid side the church on the day of the celebration or during a collector in the United States is probably Mr. Tran of youth conference. San Jose. For a small chapel of the Vietnamese Martyrs he In the United States, some youth or young adult groups has collected the relics of 87 of the 117 martyrs from Rome, will dress in the traditional robes of the Vietnamese king, France, and Vietnam. After the young catechist André Phu soldiers, and Catholic martyrs. They act out the call to Yen (1625 –1644) was beatified, Mr. Bai was able to procure denounce the faith and “step on the crucifix” as a sign of a piece of his hair. The story of this 19 year old is especially apostasy. Of course, the Christians in the play do not give dear to the Vietnamese, since he was baptized and trained by in to the allurements of the or king, and remain Father , SJ, the premier missionary faithful to the Gospel of Jesus, comforting their fellow pris- of Vietnam.12 oners before shedding their blood. Such skits are a way of For Vietnamese American communities that have relics, catechizing the second-generation children about their her- Mass is often preceded by a procession — a Vietnamese itage. It also affirms the involvement of the young adults Catholic custom. These may include colorful round umbrel- who have the challenge of preserving Vietnamese faith and las (long) from the Vietnamese tradition or the wooden plat- culture while living in a post-modern society that neither forms common from northern Vietnam. In some locations honors elders nor esteems ancient traditions.

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Continuing the Legacy for the martyrs, Cardinal Thuan viewed the martyrs’ values and virtues as his spiritual guidance.” In his biography, he While the Feast of Vietnamese Martyrs is both a liturgical speaks continually of the courage of these martyrs and how feast and a cultural heritage, private devotions also exist they strengthened him during his trials. within Vietnamese Catholicism. A random visit to Vietnamese homes will find the usual home shrine with a depiction of a crucifix, Mary, Joseph, and deceased grand- parents or relatives. Often, also hanging on the wall is a On Pilgrimage to the Realm of Martyrs holy card or picture of Reverend Truong Bui Diep. He was a priest in the Ca Mau area of Vietnam (the southern tip) In January of 2004 I accompanied a small group of American killed by the Communists in 1946. At Ca Mau there is a pilgrims to the Phat Diem area. After a full tour of the shrine at his grave behind Tai Say Church. Many miracles cathedral, we went to Phuc NhaD Church, where the are reported because of his intercession; in fact, he is perhaps relicsof the only canonized woman martyr are displayed. seen more as a miracle worker than a revered ancestor. Even Agnes Le Thi Thanh (1781–1841) was the wife of a the Buddhists go to this shrine with petitions and prayers. farmer and grandmother. She was detected hiding Reverend Bao Q. Thai writes that Truong Bui Diep priests, arrested, and suffered long interrogations and “for the South of Vietnam . . . is considered as one of the torture. She died in prisonand her memory has been kept Vietnamese martyrs’ descendants.” Also in this arena would at her home parish in thearea of Phuc NhaD. be Cardinal Nguyen Van Thuan (1928 – Our time at Phat Diem had been delayed and we were 2002). Though not a martyr himself, he was imprisoned by severely behind schedule by the time we arrived at Phuc the Communists for 13 years. He was a descendant of these NhaD; nevertheless we decided to perform the prepared ancestors of faith and “due to his great love and reverence prayer service. One of the tour participants was leading

8 RITE prayer in honor of all the Vietnamese women who have expressions of folk music, traditional dress, and food specialties. Even in suffered from wars and oppression. As tour coordinator, I language, three major accents can be designated: southern, central, and was anxious and distracted, hoping that we would finish and northern. Most Americans still view the country as two regions, a get back into Hanoi before the traffic became unbearable. North/South split, following the 1954 Geneva Accords. Suddenly the side door of the church opened. My first 8. Such public processions and celebrations are recent developments in thought (and worry) was that the local authorities were the relationship between the and the Vietnamese gov- interested in finding out why a tour bus was parked outside ernment. In the past decade there have been enormous improvements in this remote church. Instead, a group of elderly Vietnamese permissions for religious gatherings and events. women slowly entered the church. It was late afternoon and 9. “Catholic crescent” is my own designation for a geographical area in they were gathering for their daily devotions. As our prayer the north that curves down from Hai Phong to Bui Chu, Phat Diem, leader told the story of Agnes Le Thi Thanh, that strong, and ends in Vinh. While this area was heavily Catholic before 1954, over faith-filled grandmother, we all realized that we were in the 600,000 Catholics fled south when the Communists gained control of presence of other grandmothers, women who were the North Vietnam. Today, the area of Phat Diem is only one third Catholic, spiritual descendants of Saint Agnes Le Thi Thanh. the remaining population being Buddhist or practicing household rituals. At the conclusion of the service, as we individually 10. This observation is a simplification of a complex historical and politi- venerated the small red box with the relics of the saint, we cal situation. Also this is the limited view of a cultural “outsider” who is were watched intently by the elderly Vietnamese villagers — continually learning new aspects of Vietnamese traditions and Catholicism. women who had endured years of war and persecution. 11. A brief introduction to Our Lady of LaVang and Vietnamese Observing the weatherworn faces of these women as we American Catholicism in general can be found in my previous article, exited, and greeting them briefly with simple nods and “Asian Culture and Catholicism: Voices of Vietnamese American smiles, we could see courage and steadfastness in their eyes. Youth,” Rite, July/August 2003, Volume 34, Number 4. We were in the presence of women who honor their ances- tors, women who daily breathe in the communion of . 12. This missionary has been considered the Father of Vietnamese Catholicism. Rhodes developed a system of catechesis, helped form the These women were such a gift for us, as the Vietnamese national script of the , and laid the foundation for Martyrs are an inspiration for the entire Church — this future missionaries. November 24 and throughout the liturgical year. 13. In an unpublished master’s thesis, Reverend Thai gives a succinct overview of the history and explores the spirituality of the martyrs for NOTES today’s Church: “The Spirituality of the Vietnamese Martyrs, 1745 – 1. Unfortunately the most complete work about the Vietnamese 1862,” St. John’s Seminary, Camarillo, California, 2003. Martyrs, including a full biographical sketch for each person, a historical 14. Thai, 84. overview, and a summary reflection of their spirituality is only available in Vietnamese: Thien Hung Su: 117 Hien Thanh Tu Dao Viet Nam, edited 15. Highly recommended reading for appreciating Rufino by Tran An Bai. The History of the Catholic Church in Vietnam by Phan Vietnamese Catholicism and spirituality is The Zaragoza, OFM, is Phat Huon, CSSR gives a thorough narration of the waves of persecu- Miracle of Hope, Political Prisoner, Prophet of based in the diocese tions and various stories of martyrdom. The VietCatholic.net website Peace, the Life of Francis Xavier Nguyen Van of Oakland, California, has some English pages with useful summary information about the Thuan by Andre Van Chau (Boston: and ministers as a martyrs and Vietnamese Catholicism in general. Pauline Books and Media, 2003). liturgical music consultant while continuing studies in 2. Most were beheaded, but many were strangled; some were burned multicultural ministry alive, and some were cruelly tortured by slow amputation before death. focusing on the Vietnamese American community. He has 3. Leo XIII beatified a group of 64 in 1900. Pius X beatified the second produced a CD of instrumental meditations group of eight in 1906 and beatified the third group of 20 in 1909. Pius based on Vietnamese melodies called Longing Heart, which is XII beatified the fourth group of 25 in 1951. Pope John Paul II canon- available from Oregon Catholic Press. ized these 117 in 1988. In 2000, he beatified a young Vietnamese cate- He frequently travels to Vietnam and coordinates Study Tour chist, Andre Phu Yen. Pilgrimages for American liturgists and ministers (www.VNPilgrimage.com). Photos on pages 5 – 7 are by the 4. Peter C. Phan, Mission and Catechesis (Maryknoll, New York: Orbis, author; those on page 8 are by Reverend Fowler, OFM. 1998), p. 26. 5. A rich exploration of Veneration of Ancestors and liturgical incultur- ation in Vietnam can be found in Peter C. Phan’s In Our Own Tongues (Maryknoll, NY: Orbis 2003) Chapter Seven: “Culture and Liturgy, Ancestor Veneration as a Test Case.” 6. In 2003, I was able to attend this celebration, accompanied by a bilin- gual Vietnamese seminarian who was my guide and translator. The pres- ence of this solo foreigner at such a religious celebration raised some suspicion from the local police authorities that monitor religious activities in this section of Vietnam. We were questioned but not hindered from photographing or videotaping the procession and outdoor mass. 7. Vietnamese people distinguish between three regions: south (Ho Chi Minh City), central (Hue), and north (Hanoi). Each region has its own

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